His That sent Me.
Wisd. i. the wise men, Tlie Spirit of the Lord hath filled the world,
'' ^^' and the ear of hearing ^ heareth all things. But to those who of utter folly, yea rather of blasphemy, suppose that ought they utter will escape the Divine Mind_, the Godlike Chap. 5. Psalmist says. Understand, ye hrutish among the peo2}le, and p's. xciv.' ye fools, when will ye he wise? He that planted the ear, ^' ^' heareth He not? for how could it possibly happen that He should not surely hear all things, who implanteth the sense of hearing into them that were made by Him?
See therefore in this too again that the Lord is by Nature God. For the secret whispers of the Jews in the crowd He is not ignorant of; He receives them into His Ears in God-befitting way, albeit from fear of the rulers they say nothing openly concerning Him. And when on one occasion certain of those who had rushed together into the temple, marvelled and were reasoning (as is like) or gently saying one to another. How hnoweth This Man letters not Supra having learned? needs does He again shew Himself Equal to God the Father Who learneth nothing at all, but hath the knowledge of all things by Nature and without learning, because He surpasseth all understanding and soareth above all wisdom that is in things that are. It was then possible for Him from other things too, to shew and to assure His hearers, that whatsoever things are in the Father, these also are in Him, by reason of Identity of Nature: which thing also He used to do in other things also, from being able to do the same things and having like Operation unto all things, mounting up unto Equal Dignity: for what things soever the Father doeth, these (He saith) Supra v. doth the Son too likewise, and again. For as the Father ibi 21. raiseth up the dead and quicJceneth them, so the Son too quicheneth whom He will.
But here it was (I suppose) seasonable and most suitable, to make a demonstration of the most necessary points. For His discourse about wisdom and learning without letters was made with those who had been considering these things. It behoved Him then to shew that this existed in Him, just as in the Father. What then is the mode of proof? From His having Equality of wisdom with Him, even though according to true and wise reasoning. He most surely is Himself Wisdom and of God
Book 4. the Father, to Whom in all things like, He says He teaches ■ the same things with Him, without any distinction. For either on account of the exact likeness of His doctrine to that of the Father, does He say that it is the Father's, or because He is Himself the Wisdom of the Father, through Which He speaketh and ordereth all things, does He say that the doctrine too is His: yet something else besides doth He dispense, contributing not slightly to the salvation of His pupils. For since they seeing a Man, on account of the flesh which was of earth received not the word as being of God, and therefore seemed to be sick of a plausible unbelief, profitably doth He attribute the teaching to God the Father, yet saying what was true, and from fear of their being fighters against God, if they held out any longer against the decrees from above, persuading them to receive His words.
But we must know that by His saying again that He was sent. He does not shew that He is second in Dignity to the Father. For we must not imagine a mission befitting a servant, even though because clad in servant's form He might rightly say even this of Himself. But He was sent as Word from Mind, as the Sun's radiance from itself. For
9,rpoKv- ^^li^cl^ they are, from their appearing to issue forth ^, yet itTUP exist they naturally and immovably in those things whence they are. For we ought not, because word issues forth from mind, and radiance from the sun, therefore at all to suppose that the things which produced are left of those which have gone forth of them, but rather we shall see both those in these, and these again existing in the former. For mind will never be word-less, nor yet word again without the mind fashioned therein. Analogously to this, shall we conceive of the other also.
17 If any man do'^ His Will, he shall know of the doctrine, tvhether it be of God or whether I am speaking of Myself.
c So is the text here, giving ttoij? in last is the reading of all known MSS. place of OiAri it-oiuv, willeth to do, which the words of the Truths and to believe that a thing once Chap. 5. said^ cannot be otherwise than as it was declared to be. But He permits not His saying to be without proof, on account of the unbelievers, but introduces a most evident and exceeding clear solution, tempering with much skill the fashion of His words. And what the skill is, what the order of the economy, we will again say. They were seeking to kill Him on account of the paralytic, him (I mean) that was healed on the sabbath day. Gently then does He alike scare them from their dreadful purpose against Him, and clearly does He convict those who are travailing with their blood-thirsty purpose against Him, that they were choosing to fulfil their own lust rather than the will of the Law-giver. For then (saith He) shall ye know perfectly of My doctrine, that it is of God the Father, when ye shall choose to follow His Will rather than your own. But tJie Will of the Law-giver and of God, is to abstain wholly from murder. Then, then (He saith) sJiall ye, not holden beforehand by unjust hatred, nor thrust forth in brutish guise to no seasonable anger, hiow clearly, whether the word of My teaching is of Ood, or whether I am spealcing of Myself. Having therefore interwoven reproof with profit. He with justice accuses them, for that they unreasonably mock at what He teaches, though God the Father consenteth and co-willeth, or what also is true, coteach eth and co-interpreteth. But He puts Of Myself, for. Privately and wholly severed from being after the Co-Will and Purpose of the Father. And I do not suppose any person of sound mind will think that He accuses His own words of being spurious, but says that they will never be otherwise than in accordance with the Will of God the Father. For He speaks by His own Word and Wisdom, His Own Offspring; but That speaks not at all diversely from Himself, for how could It?
18 He that speaketk of himself seeketh his own glory. He giveth this evident proof that He doth not labour for His Own glory by His teaching, that He does not use any strange words and foreign to the law (for this were to
Book 4. spealc of Himself J, but that He is exhorting them rather to " be obedient to the former oracles, while He removes only the unprofitable and gross shadow of the letter, and transforms it persuasively unto the spiritual sense, which already lay hid in types. What then He says in the Gospel accord-
S. Matth, iug unto Matthew, I came not to destroy the Law, hut to fulfil; this again He indirectly intimates here. For the Gospel polity hath but the transformation of the letter into the truth, and having transfashioned the Mosaic type unto what is more fitting, hath the knowledge of the worship in spirit. Christ therefore speaketh and not of Himself, that is, nothing diverse from the things already foretold. For He doth not put away Moses, nor doth He teach us to reject the instruction of the law, but over what had been shadowed out in type, as it were some brighter tint to overlay the Truth. Very skilfully acquiring the good will of the Jews, does He ofier the honour and glory to God the Father. For since the Jews knowing not the Word that had appeared from God the Father, were supposing that the Law had been given by the Father only, with reason did He affirm that He was glorified by the keeping of the Law, and endured the contrary if it were not kept as it ought. But even though the Son is partaker of the glory of the Father, and through Him had God the Father spoken to Moses, He yet assents to their opinions economically. But in that He speaks nothing of Himself that does not agree with the law. He confesses that not surely His own glory is it that He is zealous to build up, but that due to the Law.
Besides this, this too must be observed. For indirectly and darkly. He finds fault with the Jews who are falling into those very things which they ignorantly blame, and are accustomed to snatch at glory for themselves rather than God the Lord of all: and how, I will tell. For they falling away from the commandments of the law, were borne each lb. XV. 9, to what liketh him, teaching, as it is written, for doctrines the commandments of men. For this again well does Christ convict them as transgressors, and as sinning against the very Law-giver^ in that they persuaded their hearers not Chap. 5. to live after His ordinances, but rather to give heed to their ^' ^"' * doctrines. Therefore, albeit Christ says still indefinitely and absolutely. He that speaJceth of himself seelceth his own glory, He is reproving the disease of the madness of the Pharisees, in that through their chusing to speak rather their own words, they are stealing the glory of the Lawgiver, and transferring to themselves the things due to God, they thence shun not at lengt^ to seek to kill Him. On which account specially convicts He them of transgressing, excusing themselves duly ^ under the pretence that ^ oIkovothey were zealous to keep the law, and thereby honour God the Father.
But he that seeheth (saith He) His Olory That sent Him, This one is true, and no unrighteousness is in Him. As he who doth not seek rather the honour of God but his own, is not true, but most exceedingly unjust: for he is not true, seeing he slandereth the Law, and bringeth in his own will in its place; most unjust too, in that he thrusteth aside the righteous judgment of the Lawgiver, and putteth his own above his Lord's. Righteous then and true is Christ, obnoxious to none of the aforesaid charges.
19 Hath not Moses given you the law, and no one of you keepeth the law? why are ye seeking to kill Me? By many devices cometh about the discourse of the Saviour to one aim. For having in the preceding, indirectly blamed (as was meet) the Pharisees who supposed that they ought not to obey the commands from above, but to introduce their own opinions, and were zealous rather to gain honour from those under them, and did not offer it to the Lord of all, but diverted it to their own persons, that thence they were daring to transgress more freely: — He again, in other and severest wise, prepares for them open at length and unveiled reproof. For He being condemned for breach of the sabbath, and enduring the most unjust accusation of lawlessness for this, 'convicted them not of individually transgressing the law, but that the whole nation of the Jews had made the law of Moses of no account. For VOL. I. I i
Book 4. tell Me (He saitL) ye who condemn the man who is ' zealous to shew mercy on the sabbath day^ Avho have passed foullest censure upon those who do well, and freely condemn the compassionate, hath not the commandment not to murder been delivered you by Moses, whom ye admire?
Ex. xxiii. did ye not hear him say. The innocent and righteous slay thoii not? why then do ye grieve even your own Moses, by so readily transgressing the Laiv that was appointed through him? An argument a:^d clear proof of this, is that ye persecute Me who have done no wi'ong, and are unjustly eager to slay Him who can never be accused of that whereby He should suffer this.
Very pointed then is the Saviour's discourse and most severely herein does He attack the mad folly of the Jews, and shew that they who fall as it were with unbridled course unto condemning Him for His transgression of the sabbath, shew themselves transgressors, and chusers of murder, and for this cause alone fall into the worst of all sins. He all but cries aloud. The paralytic who had fallen into a bitter and incurable comjjlaint, and who was spent with weakness at length intolerable, I have healed on the sabbath day: but for My well-doing, I am condemned as though I had been taken in the worst of crimes, and for this ye determined murder against Me. What manner of punishment then (He says) shall be devised for you commensurate with such monstrous deeds? for lo, yourselves too are transgressing the law; but the mode of your transgressions, is not of like nature with the charges against Me. For not as well-doers, like Me, are ye persuaded to do this, but with a view to murder, which is worse than all transgression. How then is Moses with you in these things, on whose account I, though a Preserver, am condemned? did not he appoint you the law concerning this? do not ye again, while ti^ampling on My Word, ignore its transgression, by devising murder unjustly? Such things then might Christ well say to the ungodly Pharisees. But He abstracts the Law for the present from His Own Person, although He is Himself the Lawgiver, and attributes it as it were to the Father Alone^ by Him specially shaming into silence Chap, 5. the shameless Jews, among whom He was considered ^"* ' greater than He. For, as we have often said, they did not yet acknowledge that He is God by Nature, nor did they yet know the deep mystery of the economy with Flesh, but admired rather the glory of Moses.
They feel the charges, and hit by the bitter words thence proceeding, they betake themselves to denial, not actually repudiating their murderous design, but only with all diligence putting from them the appearance of breaking the Law, the boast of the Pharisees in appearance only. Therefore was Christ wont to call them whited sepulchres s. Matth. also, outwardly clad in the beauty of the ingenuity of art, but ''^"^' ' * within full of the uncleanness of the dead. But I suppose that they say these things to take away fear as to His expecting to suffer anything, not truly giving Him an assurance that He will not suffer, but drawing Him forth unto a hazardous confidence, and thinking to persuade Him not to be zealous to be hid from them. For then it would be no hard matter to plot against Him, at least as they supposed. For they ignorantly deemed, not knowing Him That was persecuted, that He would be obnoxious to their perverseness, even though He willed not to suffer, and would be caught, like one of those who knew not the thought that lay hid in their minds. The fruit then of their stubbornness is their denial, and another kind of blasphemy against Christ. For by what things they endeavour to repel His words, as untrue, they condemn Him as a
We will read the verse, as a question, with a comma, and a full stop. But we will not be ignorant of the subtle meaning of the word, replete with a most wise economy. For observe how on relating to the Jews His Loving-kindness to the impotent man, He does not say unguardedly,
* fore marvel? but more cautiously and far more heedfullyj He says, One work I did, soothing the unseasonable anger of the multitude; for it was not unlikely, that they, cut by the transgression against the sabbath, Avould even now
Manetho attempt to stone Jesus. For indiscreet of counsel, according to the Greek poets, and prone to anger is ever the multitude, both applying gentlest accord to whatsoever it is minded to, and easily excited like a bull unto intolerable daring, it is caught more apt than it ought in daring undertakings to dreadful ends. Having therefore put away all boast for their profit's sake. He makes use of the gentlest words and with exceeding moderation He says. One worh I did, and do ye all marvel? On account of this one work (He says) although it was wrought for the salvation and Hfe of the j)rostrate, do ye condemn 'the mighty Worker thereof, as though for offences truly heinous, and looking only to the honour of the Sabbath, accord not wonder to the miracle? (for this indeed would have been more fitting) but because the commandment of the law has been broken according to your foolish imagination, for no slight or worthless reasons, but for the salvation and life of a man, ye are unreasonably angry, when ye ought rather to praise Him Who is clad with so great and God-befitting power. Untutored then by these things also are the people of the Jews proved to be, expending undue astonishment upon the man that was healed, and not rather ofiering it to Christ Who miraculously preserveth.
But we must know, that He, in addressing them of Israel and saying. One work I did, and do ye all marvel? again indirectly reproves and makes known something of this kind. For on account of this one (according to you) offence of Mine (He says) ye marvel at My purpose, as though I were bold to thrust aside the Lawgiver: then how deem ye that God feels towards you, who not once merely offend against the Law, but make nothing of transgressing it, in matters for which ye judge others?
22 Therefore hath Moses given you circumcision (not because it Chap. 5. is of Moses, hut of the fathers) and ye on the sabbath-day '^' ^"" ''' circumcise a man.
Of deep meaning is tlie word, and hard to be reached the purpose of the text, but it will be manifest through the grace of Him That illuminateth. Defeating then by many words the uninstructedness of the Jews, and manifoldly teaching them that they ought not to go ofi" to unseasonable wrath on account of the breach of the sabbath, by reason the Son of man is Lord of the Sabbath day: but S.Matth. having at length attained no good effect by reason of the ill-counsel of the hearers. He passes on to another mode of economy, and endeavours to shew clearly that the hierophant Moses himself, the minister of the Law, brake the Law of the sabbath on account of the circumcision, which had extended from the custom of the fathers even unto his own times, that he too might with reason be shewn to be an observer of the custom of the fathers, and since God works on the sabbath, therefore He revealing Himself too as a worker holds that it is in no wise a transgression of the sabbath, by reason of His being ever like minded with the Father. Wherefore He also said. My Supra v. Father worTceth hitherto and I worh. In order then (He saith) that ye, beholding Me working on the sabbath day, may not marvel as at some strange and most monstrous thing, Moses hath given you circumcision on the sabbath, and he was beforehand in breaking the Law respecting it. And why? He did not think he should be doing right, in dishonouring the Law given to the Fathers, and their custom, on account of the sabbath day. Therefore a man is circumcised on the sabbath- day too. But if Moses considered that he ought to honour the custom of the fathers, and made that superior to the honour of the sabbath, why are ye vainly troubled at Me, and marvel at Me, as though I were one of those wont heedlessly to transgress the Law, out of contempt for the Law? albeit (He says) I work equally with the Father, and ever agree with Him in every purpose: and since He works on the Sabbath day, well do
Book 4. I refuse to be idle thereon. He says that Moses gave ^' ^"' ■ them circumcision, although it was not of him according to what has been just said, but of the fathers, because the ordinance of circumcision was given to the fathers, but its rites were more definitely and clearly ordered by Moses. For our forefather Abraham was circumcised, but not on the eighth day, nor was a pair of turtle doves or two young pigeons offered for him, in accordance with the rites of Moses.
^ dissertation upon the rest of the Sabbath, manifoldly shewing of what it is significant.
23 If a man on the sabbath day receive circumcision that the law of Moses should not be broken, are ye angry at Me, because I made a whole man well on the sabbath day?
The verse is unintelligible to the many and not very clear as to its subdivisions; we will therefore speak of that first. We will therefore read it bit by bit, changing the structure of the verse; for thus you will clearly understand the meaning. If then (He says) a man on the sahhath day receive circumcision, are ye angry at Me, that the la,w of Moses should not he broken, because I made a whole man well on the sabbath day? For a man does not receive circumcision on the sabbath day, that the Law of Moses be not broken: for it is broken when the sabbath is made void by circumcision. For as we taught before, yea rather as the Saviour Himself said, circumcision is not of Moses but Supra of the fathers. So that by reason of the circumcision from the fathers, the Law of Moses is broken, I mean that respecting the sabbath. Therefore we must connect the words, that the Law of Moses should not be broken, to our Saviour's words: for He says, are ye angry at Me, that the Latv of Moses should not be broken, because I made a whole man well on the sabbath day? The case of the sub-division then has been now herein settled, we must go to the interpretation of the things signified too, even though they are exceedingly hard to understand. Circumcision, then (He says) is a way of taking care for a man, and it surpasses the ordinance itself of the sabbath. For it was of necessity that the suffering should be made whole. What then is
488 To blame Christ^ acquit Moses, respect of 'persons. Book 4. the hindrance, or how will the oi'dinance of the sabbath
* reasonably stand in the way of healing the whole body, since it permits already without blame its breach by a partial and slight healing? for a man is circumcised and healed of the wound without blame on the Sabbath day. Vainly then (He says) are ye indignant, to the Worker of the better things objecting the transgression of the Law, when the law is not grieved at being put aside by Moses for a petty circumcision. By these things is enwoven an argument, persuading them to agree that they ought not vainly to be annoyed, since Moses had already been a type thereof, whom they foolishly thought they ought to take the part of, and making no account of his law, were being hurried off to the duty of committing murder.
24 Judge not according to the appearance, hut judge righteous judgment. The Law (He says) which ye are so zealous to take the part of, and for the sake of which ye were kindled even Deut.i. unto fierce wrath, openly cries aloud, Ye shall not respect p>ersons in judgment, for the judgment is God's. Ye then who condemn Me as a transgressor on account of the sabbath, and decide that it is most fitting to be angry at this, do ye care for the honour of the Law, take shame ■ at the message. Judge not according to the ajjpearance, hut judge righteous judgment. For if ye put Moses forth from transgression, and rightly consider that he has no portion of condemnation for this, albeit he breaketh the ordinance of the sabbath on account of circumcision [which is] of the fathers, do ye free from blame the Son too Who ever agreeth with the mind of the Father, and approveth His will, and whatsoever things He doeth, these likewise is He too wont to do. But if ye condemn the Son only, and do not condemn Moses, although he is involved (He saith) in equal blame to that wherein ye suppose that I too am involved on account of the sabbath, how will ye not be found to be trampling on the Divine Law, and be taken insulting the decrees from above, out of respect to some corrupting the command to judge rigMeousness, and reu- Chap. 6. daring superior to tlie Divine commands him to whom ye ' * ' transgressing pay reverence from respect of persons?
Let the wise hearer observe again the wondrous skill of our Saviour Christ. When accused of the breach of one Law, He convicts them as transgressors by very many arguments, all but uttering the Gospel words, And why S. Matth. holiest thou at the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? An evil thing then is it to condemn others. For wherein a man judgeth Rom. ii. another, he condemneth himself, as it is written. Wherefore by the Saviour too Himself was it said, Judge not and ye s. Luke shall not be jiidged, condemn not and ye shall not be condemned. And this we say in respect of ourselves: for Christ will never become a transgressor by changing His own Laws to whatsoever He will, and overlaying with the fair beauty of truth the shadows of the Law: that at length, the things enjoined in a more carnal sense to them of old, may be changed into a spiritual interpretation.
But since our discourse, which was upon the mention of the sabbath, hath flowed into that of the circumcision, I think that not less profit than is due will accrue to the true searcher after wisdom, through his clearly beholding, what the seventh day rest means, what again is signified by the circumcision on the eighth day, and by his learning in addition, why circumcision is received on the sabbath itself, not enduring to keep the legal-rest: rightly examining each point, as well as I can, I will endeavour to make it clear. The first consideration will be that of the seventh day, or sabbath, and its rest. For so will the enquiry into what follows be most convenient. Therefore let us enquire into the first appointed law on this subject, how and in what manner it arose.
For when God brought Israel out of the bondage in Egypt unto their original and ancient freedom, by the hand of the all-wise Moses, and having miraculously brought them through the midst of the sea, with foot somehow dry and unwetted, commanded them to hasten on unto the land
Book k of promise, at length, accustoming them of necessity to purify themselves beforehand and cleanse themselves, He called them to an assembly in mount Sinai: and having descended upon it in the likeness of fire, He gave them decrees unto f.s'/^^' salvation, saying, I am the Lord thy God, Which brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods but Me. Thou shalt not mahe unto thee any image nor any likeness that is in heaven above or that is in the earth beneath or that is in the water under the earth, thou shalt not worship them nor serve them, for I am the Lord thy Ood, a jealous God. For it was fitting, it was fitting thence to commence the ordinance of what was profitable, and first to fore-initiate with the doctrines of Divine knowledge, them who had once given themselves to the service and obedience of God. For knowledge of God is the root of all virtue, and the foundation of piety is faith. Having therefore revealed Himself, and as it were lb. 2. made Himself manifest by saying, I m?i the Lord thy God, and having first wrought in them faith by knowledge, and having wholly interdicted the making of an image and the worship of falsely-called gods. He shews that their transgression will not be unpunished, and sets before them
^^- ''• the punishment of turning aside, crying. Thou shalt not take the Name of the Lord thy God in vain, that is, thou shalt not put about a vain idol the Divine and most dread Name: for the Lord (He says) loill not hold him guiltless that taheth His Name in vain. Having then said that he shall be guilty of no sHght transgression, who shall please
' iirtypd- to worship another, and to enrol himself under ^ a false god, cf. p. 319 and having threatened them accordingly, as people newly brought to the faith and having a feebler understanding. He adds in order, and as it were establishes a second law, lb. 8-10. saying, Remember the Sabbath day to keep it holy: six days shalt thou labour and do all thy ivork, but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do lb. 11. any work. Then profitably shewing Whom they will imitate in so doing. He says. For in six days the Lord 'made heaven and earth and the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh Chap. 6. day and hallowed it.
WTiat then (will a man say) did the ordinance of the Sabbath purport? Or why, after the threatening against transgressions was a second and similar Law straightway introduced? To this we say, that it was right not only to threaten trangressors that they should undergo dreadful sufferings, nor by fear alone to stablish Israel unto piety (for the service of fear is of a more slavish sort) but to shew of what they will be partakers and to what end they will come, who are firmly fixed in love to Him. He defines therefore, and gives them as in type the promise of the future good things. For the law hath a shadow of the good things to Heb.x. i. come, as it is written, and its form is shewn to be an exercise preparatory ^ to the truth. For He commands them - irpoyu. to rest on the last day of the week, that is, the sabbath, and to cease from all work, and give it over, and to practise rest thereon, signifying thereby the rest and enjoyment that should be to the saints at the completion of ages, when they having ended t^eir life in the world, and having cleansed away the sweat of their good works, they who are in Christ shall live the life without toil and free from all weariness, according to that which is spoken concerning them by the mouth of the prophet: for they shall I^a. Ixv. forget their former tribulation, and it shall not come into their heart, but everlasting joy shall be upon their head, for lb. xxxv. upon their head praise, and joy shall talte hold on them, sorrow and grief and sighing are fled away. They too imitating the Creator who ceased and all but rested from the toils of creation, will cease from their labours in this life, attaining unto the delight ^ to be given by Christ at the ^ ■rpv<pr)v end of ages. And to this end I think that the appointed rest on the sabbath tends.
But note how the Law-giver says negatively, Thou shalt not worship any other gods, but on giving the kindi'ed commandment about the sabbath which follows it. He says, Remember, and why? Because the time for not worshipping other gods was now gone by (for therefore Ho
Book 4. immediately commanded tliem to be diligent abont this) * but by means of memory it was possible to behold things to come^ and to see aforehand in thought what was already limned in types. We must moreover notice this too. For when He had well enforced our position with regard to our faith, He straightway adds the memorial of the promise at the end of ages % and then ordains the remaining laws,
Ex. XX. Honour thy father and thy mother, thou shalt not hill, and so on: that we may not think we are justified by works, nor
*a(peovov look for the ungrudged* bounteousness of God as the fruit of our own toils, but that we shall have it of faith. Therefore before the laws of godly conversation, grace hath straightway entered in as the next neighbour to our faith of the good things in hope.
The sabbath rest then signifies the life of the saints in rest and holiness, when they, having at length put off all that is troublous, and ceased from every toil, shall delight in the good things from God. And verily the blessed Paul, when he discoursed to us of these things, and most excellently essayed to enquire into the mode of the rest of the
Heb. iii. pcople, saith thus. And to whom sivare He that they should
18, 19.,^Q^ enter into His rest, hut to them that believed not? And we see that they could not enter in because of unbelief. For since certain were supposing that that was the land of rest, whereinto they came that came forth out of Egypt, albeit that is taken as a type of the one which shall be given to the
Ps. xxvii. saints by Christ, which David called the land of the living, the most wise Paul endeavours to shew, that that which was then given for an inheritance to the children of Israel by the command of Joshua was a type of that which is looked for. For that these things are taken as a type of the truth, he diligently proves, bringing an argument demonstrative of what has been said. For he saith thus,
Heb. Seeing therefore it retnaineth that some enter therein, and they to whom it ivas first ^preached entered not in because of unbelief. He again limiteth a certain day, saying in David,
To-day, after so long a time: as it is foresaid To-day if ye Chap. 6. ivill hear His Voice, harden not your hearts, as in the ]jro- ^' ^"" ' ' vocation; for if Jesus had given them rest, then wotdd He not afterward have spolcen of another day. Seest tliou liow diligently he overthrew the apj^arent objection? For one striving with Jewish arguments might straightway have said, " What then art thou saying most excellent Sir? hath not Joshua brought the people into the land of promise? did they not rest and keep sabbath in it?" "yea" (he saith) " but in type and imitation of the true." For if in these things only the grace of God and the measure of His Promise is marked out, and in them have been fulfilled to Israel their hopes, and the letter of the law signifies nothing else besides, how, as though Joshua had not given them rest, is again another period of rest marked out by blessed David although he was so long after? Wisely then and very skilfully does he, after having shewn that the historical incidents are a type and image of spiritual things, reveal the still concealed and hidden interpretation of the sabbath, adding. There remaineth therefore a rest to ib. 9, 10. the ][)eople of God; for he that is entered into his rest, he also hath ceased from his own wor'ks, as God did from His. How then will it not be hence at length clearly confessed, that the mind of the saints knows that the resting from toils, i. e., those of our labours, is the sabbath-keeping, when the bright band of the saints shall delight in their good deeds before wrought in this life, after the likeness of the Creator of all things, Wlio rested and rejoiced on the seventh day, as Wisdom saith in the book of Proverbs, I was Prov. viii. she in Whom He delighted: daily rejoiced I before Him at lx'x. every-time, when He was rejoicing on having completed the earth, and was rejoicing in the sons of men? Therefore (for I will return again to the original subject, and will recapitulate the bent of the whole discourse), the rest of the sabbath denotes the toilless life of the saints. For without toil shall all good things be given at that time to the saints by God, nor shall we then work sin the foundation of ills, because it shall perish root and branch from us, together with him
494 Significance of ])unishment of sabbath breaher, of ceasing Book 4. wlio was wont to SOW it in us, according as it is said. No
' ' on, but a pwe ivay shall be there, and it shall be called. An holy ivay. Yea, and the mind of the saints will retain all
Num. good things without toil. Therefore he too who gathered sticks on the sabbath day died by stoning, as having wronged the truth in the type. For after having ceased, and arrived at that rest, we shall never go forth of that habit both admirable and illustrious in virtues, as they did from their tent, nor shall we any more collect sin, which is the food and mother of fire, as did that man the wood, through his exceeding senselessness, not understanding the types which point to the truth. Therefore also with senseless stones, as himself taken in much senselessness, was he stoned by the avengers, having the character of his manners' inscribed in his punishment. That we shall not then commit any abominable sin, is therefore manifest, nor yet shall we by sweat attain what is profitable; and this again we shall see shewn as it were darkly in the books of Moses. For God showered down the Manna like dew upon the sons
25. " as it is written, and then He appointed a law too respecting it by the allwise Moses. For thus did he make prof^'o^^' clamation, Eat to-day: for to-day is a sabbath unto the Lord, ye shall not find it in the field. Six days ye shall gather, but on the seventh day, which is the sabbath, in it there shall be none. For he hints that before the completion of the ages it is convenient that we collect with toil that which profiteth and nourisheth us unto everlasting life, as they traversing the wide wilderness, gathered together from all quarters manna for their food; but on the seventh, that is, in the final end, the time for collecting what is profitable is gone by, and we shall delight ourselves in the things already provided, according as it is
God tlie Lawgiver then, not taking pleasure in the Chap. 6. shadows, but looking beforehand to the very image of the things, issued proclamation that we ought not to labour on the sabbath. But certain men having despised the Law given them about this, and not shrinking from fool-hardily offending the Lord of all, determined that they ought to go out to gather manna even on the sabbath, and not in counsels only was their daring endeavour, but in very deed they accomplished what seemed them good. The Law-giver therefore for this again finds fault with them, and says. How long Ex. chuse ye not to keep My commandments and My law? See, 28,20. for that the Lord gave you this day for a Sabbath, therefore He hath given you on the sixth dan/ the bread of two days, abide ye every man in his place, let no man go out of his place on the seventh day. Seest thou how He forming beforehand for us life free from all sweat and toil, in the typical rest, enjoins them to do nothing at all on the sabbath? For He does not permit them to gather, and enjoins them besides, not to leave their house and go anywhither, nor to go forth from their own place. And what again He wills us to learn by this, we will set forth, bringing forward a kindred and similar command. The blessed Prophet Jeremiah spake then to the Jews on this wise. Thus J^i'- ^vii. saith the Lord, Keep your souls, and bear no burden on the LXX. sabbath day, and go not forth of the gates of Jerusalem, neither carry forth burdens out of your houses on the sabbath day, neither do ye any work: hallow the sabbath day, as I commanded your fathers. And what thence? Urging as aforesaid to a watchful habit, he bids us keep our own soul, for thus will oiir duty of hastening unto the hoped-for Sabbath-keeping be easily accomplished. But how many good things shall be revealed to those who possess this. He beautifully makes known by the introduction of the other things. For He does not sufier any to be laden with a burden, since no one at that time will take up the heavy burden of sin. For it is the time of holiness, when our old sin having departed to utter destruction, the soul of each is renewed to a habit of virtue unwavering. Yea
■ Jerusalem. For according to the true and orthodox doctrine the glorious choir of the saints shall dwell securely in the heavenly Jerusalem, and shall not go forth of the holy city, but rather shall be therein for ever, held fast by the Divine power so as never to be able to run away from
Rom. xi. the good things once for all given them. For the gifts and calling of God are ivithout repentance, according to S. Paul.
Exod ill all glory fulfilKng the type, which had ten chambers '^) and to each shall be given according to his deserts and proportionately to his good deeds, his abode. But they that are wholly in possession of their tabernacles there, they shall dwell there for ever, and will never come to fall from the things allotted to thtoi by the Divine free gift. And a true witness hereof shall be introduced by us. For the
LXX, hernacles that shall not he shaken nor shall he removed for ever: for in saying that the tabernacles in the wealthy city shall not be shaken, he shews the immutability of the abode and habitation therein. Yea, he says moreover, and Neither do ye any work thereon, hut halloiv ye the sahhath day. As we have already often said, the time of rest and refreshment belongs to both, and it is wholly kept holy as a feast to
Again that we ought to do no work on the sabbath day, but to rest as it were and ceace from every thing that inviteth to sweat and toil, we shall know from other sources
year thou shalt let it rest and lie still. And in Leviticus,
Lev. XXV. When ye come into the land which I give you, the land ivhich
1 give you shall keep a sahhath unto the hoitj). Six years Chap. 6. thou shalt sow thy field, and six years thou shall prime thy vineyard, and gather in the fruit thereof, hut in the seventh year shall he a rest unto the land, a sahhath to the Lord. For it is uot tlie land whicli is insensible to toil that He releases, nor yet to it doth He in reality give this law, but He brought it about to those who possessed it, that they should not toil, through His giving a release to the land. For in many ways did He point out our feast in Christ, in which they who have lived in the Divine fear shall hasten unto the perfect and complete liberty Avhich is in holiness, and to the most wealthy grace of the Spirit. And this again we shall know from the Mosaic commands themselves. For it runs thus. When thy hrother, an Hehrew man oeut. xt. or an Hehrew woman, is sold unto thee, six years shall he ^^' serve thee, in the seventh year a release. For we who were of old slaves to sin, and by taking pleasure in evil had in some sort sold ourselves to the devil, being justified in Christ through faith, shall mount up to the true and holy sabbath-keeping, clothed with the liberty which is through grace, and glorified with the good things from God.
A dissertation upon the circumcision on tlie eighth day, manifoldly shewing of wliat it is significant.
Having now sufficiently (as I think) and according to the power of my understanding, unfolded the purpose of the sabbath, we will transfer the labour of investigation to circumcision which is akin thereto, resolving from all quarters to hunt out as befits, what is of use. For it were most absurd and not free from the extremest ridicule, that one should not gladly give all toil in exchange for the knowledge of these things. What then was by it also typically expressed to them of old, we considering the subject spiritually will set forth according to the measure of the gift cf. Isa of the God of all Who maketh dark things manifest, and openeth to us hidden and invisible treasures. For they who have already attained unto habit undefective, and have their understanding maturer, may both conceive and utter things far superior to these, but we will set before our hearers what comes into our mind, though it seem to come far short of what is fitting, not sinning against brotherly love by fear of seeming inferior to any, but
Prov. rather knowing the scripture, Give occasion to a wise man, and he will he yet wiser; teach a just man, and he will receive yet more. The first law then respecting circumci-
Gen. xvii. sion was Ordained, when God said to Abraham, Thou shall heep My covenant and thy seed after thee in their generations; and this is My covenant, which I will covenant, between you and Me and thy seed after thee in their generations: every man child among you shall he circumcised, and ye shall circumcise the flesh of your foresJcin: and it shall he a toTcen of the covenant hetiuixt Me and you. And he that is eight days old shall he circumcised among you, every man child. But when He had appointed the law as to this, and had decreed that they should surely Chap. 7. circumcise the flesh of their foreskin. He shews that the transgression of the law will not be without harm, shewing that it is the type of a most essential mystery: for He subjoins as follows, And My covenant shall he in your flesh for lb. 13, an everlasting covenant: and the uncircumcised man child ivhose flesh of his foreshin is not circumcised on the eighth day^ that soul shall he cut off from his seed; he hath scattered My covenant. The Divine Paul then affirmed that circumcision Rom. iv. had been given to the patriarch as a sign and a seal of the faith which he had in uncircumcision. For it was his aim (it seems) and zealous endeavour to shew that the calling and righteousness which are through faith surpass and are elder than every command of the law. For thus hardly did he shame them of Israel, and persuade them not to esteem the righteousness of faith a transgression of the law, but rather a return to that which was from the beginning and before all law; yet is he, seasonably bringing round the force of his subject to what is immediately profitable and of use for the present time, found to know of another kind of circumcision. For wishing to unteach the Jews their delight in glorying in the flesh, he writes again, For not he is lb. u. a Jew which is one outwardly, neither is that circumcision which is outward in the flesh, hut he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men hut of Qod. Does he not hereby persuade them to change at length to other thoughts respecting this, and would not have them look on circumcision, as merely the gift of the seal to our lb. iv. 11. forefather of the faith which he had heing yet uncircumcised, but conceive of it as something greater and spiritual?
We must then investigate and examine not remissly what the circumcision in the spirit is, of what that which is accomplished in the flesh is a symbol, and why, not on any day indifierently, as it might happen, but only on the eighth, man is circumcised. It is then obvious to every man, that since our aim is intent to be united to
'^'''^" the all-holy Lord^ to first purify and sanctify themselves in every way. We will take as a most excellent image of this kind of thing, that which was spoken by God to the holy
Ex. xix. Moses, 'Go down protest unto the people, and sanctify them to day and to morrow, and let them wash their clothes and he ready against the third day; for the third day the Lord will come down upon the mount Sinai. In that they were to sanctify themselves beforehand. He would have them attend to fitness of habits; in that they were to wash their clothes.
He points to purity of the body itself. For the body is as it were the garment and array of the soul.
Since then (for I will go up to the first and most necessary beginning of the subject) they who are hastening to an intimate nearness to the holy God must surely first purify Lev. xi. themselves, according to what is said by Him, Holy shall ye he, for I am holy. He ordained a symbol of sanctification to them of old through the circumcision in the flesh, and how, we will say. On examining into the nature of things among us, we shall find pleasure taking the lead of all sin: and some hot lust ever preceding in its working, invites us to transgression, and first taking captive the prudence of the understanding, thus at length persuades us to come by a most smooth way unto the attainment of the things desired. And the disciple of Christ shews that what we have said on S. James these matters is true, for thus proclaims he. Let no man say when he is tempted, I am tempded of God; for God cannot he tempted with evil, neither tempteth He any man, hut every man is tempted, when he is drawn away of his own lust, and enticed. TJien lust when it hath conceived, hringeth forth sin, and sin, ivhen it is finished, hringeth forth death. Seest thou then how in lusts toward anything the birth of evil is first formed, and the seed of sin is first conceived in forbidden pleasure? God the Lawgiver then commands the circumcising steel to be applied to that part of the body, wherein and whence is the birth of pleasures, that thou mayest learn, as it were darkly, that it is impossible for us ever to appear pure, unless, by receiving tlie most Chap. 7. sharp working of tlie Divine Word in our heart, and admitting into our mind the sword of the Spirit, we drive away lusts after all the basest things, never doing after our own wills, even though they pretend to have the sweetest enjoyment, but persuaded only to love and do the Will of God. Seeing that the truer circumcision brings unto us such power, well may it be said to those who are accustomed to glory in the flesh only. Circumcise yourselves to Jer.iv. 4. Ood, and circiimcise the hardness of your heart, men of Judah and inhabitants of Jerusalem. For he that is circumcised in the flesh, is circumcised to the flesh only, but he that hath received the circumcision in the Spirit, through faith to Christward, is circumcised to God only and truly.
But we receive the circumcision in the Spirit which bringeth us up to an intimate nearness to God, on the eighth day, that is the day of the resurrection of the Saviour, taking this as a sign that the circumcision of the Spirit is the giver of Life, and agreeing in some sort through the thing itself, that we shall live with Christ, according to what is said by Paul, For ye died, and your life Col. iii. hath been hidden with Christ in God: when Christ shall ap- ' pear, your life, then shall ye also appear with Him in glory. For will not one say (and that with truth) that one dies to the world, by refusing the world^s pleasures for God^s sake? Such an one did the Divine Paul too manifest himself to us, saying, God forbid that I shoidd glory, sav5 in the Cross o/caLvi. Christ, by Whom the world hath been crucified unto me, and I imto the world: for made partakers of Him through the Spirit, which circumciseth without hands all the impurity that is in us, we become dead to the world, and live a most excellent life to God. Therefore circumcision is on the eighth day by reason of the resurrection of Christ, and not before the eighth; for not before the Resurrection was the gift of the Spirit, but after it, or at the very time of the resurrection, when He breathed on His disciples also, saying. Receive ye the Holy Ghost. To the Jews then the cir- Infra cumcision by the knife was more fitting, for they were yet
Book 4. slaves and under tlie avenging law (and tlie iron is the ■ symbol of punishment), but to us as free and spiritual belongs the purification through the Spirit, banishing all pollution from our souls, and bringing in perfection in the brightness of godliness through faith.
. accomplished the boast of perfection in godliness, we shall perceive, by considering what is written respecting the
Abraham, that his years were ninety and nine m number, and then did God serviceably ordain him circumcision, making this too as it were an evident sign, that circumcision is as it were a vestibule and approach to perfection in virtue, or rather clearly signifying that no one will ever arrive at this, who has not the purification which is shadowed forth by circumcision. For the number 100 is the symbol of perfection. Circumcision then precedes perfection. For it when it precedes easily brings us to that. But not to these things are limited the benefits of circumcision, I mean of circumcision in the Spirit, but we shall find that it too belongs to those only who are free in Christ. But wholly free (I think) in Christ, is the man who hath shaken off the bondage of the devil and the yoke of sin, and hath broken cf. Ps. asunder their bonds, as it is written, and hath bound upon "* ^* him the glorious and untyrannical boast of righteousness, I mean the righteousness which is in faith of Christ.
But that we shall find circumcision on the eighth day befitting the free, but by no means those who are slaves, we on traversing the holy and Divine Scripture, shall in nowise doubt. Ishmael then, the son born to the patriarch of the handmaid Hagar, was circumcised, but not on the eighth day, but rather in his thirteenth year: for so is it written, that Abraham circumcised Ishmael his son at Gen. xvii. thirteen years old, in order that the Divine word may shew us that the son of Jerusalem which is in bondage, that is Israel, hath fallen both from the eighth and from the twelfth. For it falleth from the eighth, as not choosing to receive the saving preaching of the Eesurrcction, which took place on tlie eighth day, that is the Gospel of Christ, Chap. 7. whereby there is no doubt that we aided unto faith, are cir- ^' ^"' ' cumcised in spirit. But it falleth again from the twelfth too, as it were in jBgure thrusting away by their unbelief the holy choir of the Apostles, and desiring to abide entirely without taste and experience of their doctrine. Herein then is the servant, but Isaac the free son of the free is circumcised on the eighth day. For the free children of the free, I mean Jerusalem which is above, are enriched receiving the eighth, that is the Eesurrection of Christ, and the circumcision in spirit which freeth them from all sin, and releaseth them from death, because from sin too, whence and on account whereof is death, and transbringeth them unto the Life of Christ.
But that in addition to what we have already said, both undoing of death and the overthrow of corruption, are found through the circumcision in the spirit, we shall easily see, by studying the book called Exodus. For the blessed Moses was sent by divine command to Pharaoh the tyrant of the Egyptians, to tell him that it behoved him to let Israel go from that great bondage. And indeed he was setting out, to meet with those things we spoke of, but it came Ex. iv. to 'pass (it says) hy the way in the inn, that the angel met lxx. him and sought to hill him: and Zipporah tooh a sharp stone and circumcised the foreshin of her son, and said. The blood of the circumcision of my son hath stayed, and he departed from him, because she said. The blood of the circumcision of my son hath stayed. Here listen to me carefully. The socalled angel seeks to lay hands upon and to slay Moses, but hardly withdraws from him and departs, shamed by the circumcision of the child, which Zipporah performing with a stone, says that she has accomplished what is necessary. For scaring away the destroyer of Moses, she cries out. The blood of the circumcision of my son hath stayed. But unless some mystical meaning were hidden in these words, what mind (tell me) would be assured, that the hierophant Moses was saved by the circumcision of his son, and that the destroyer making an onset like a wild beast desisted
Book 4. from Ms onslaught at tlie appearance of bloody and drew ' back and turned away? Then (for I will come to this point first) the benefit or glory of his own circumcision did not sufiice the blessed Moses unto salvation. For I think I ought rather to speak thus. The might of the circumcision which is after the law, will not overthrow death which Cometh indifierently to every one, evil and good. But the circumcision in the Spirit of the new people, that is, of those who have believed in Christ, most excellently performed by Zipporah, that is the Church, both scares it against its will, and puts it to flight when raging.
How then, may some one with great reason say, is Israel too preserved in the spiritual circumcision of the new people, though he hath no share of it? To this we say, that as far as concerns IsraeFs not choosing to receive the Resurrection of our Saviour Christ, death would have reigned even for ever; but since they which believed received it, the grace of the Resurrection on their accounts passed into the whole nature, extended in some sort to the whole through the circumcision in the Spirit, even though a considerable diflFerence of resurrection be seen in the one and the other. For they who thrust from them belief in Chi-ist, and by their unbelief insult the Giver of life, will gain power from the Resurrection merely to live again (for they will live again unto doom, not having loved Christ who justifieth), but they who
271/170-104 are admirers of the Resurrection of the Saviour, and true^ keepers of the commandments, shall go forth of that land
Supra V. -wherein they are, unto the resurrection of life, as it is written. The people then which is circumcised in spirit will transmit his own good even unto the unbelieving. For his of right is the grace of the Resurrection, but- he will transmit it unto the rest also, God desiring of His skill to preserve the whole nature. For as Paul saith, as we in times past disbelieved the mercy of Israel, that through their obedience"' we may gain the grace through Christ,
Rom.xi. so they too have now disbelieved our mercy that they too again may obtain mercy, our Saviour Christ transmitting to them also through our faith the benefit of the Resurrection. For Chap. 7. the things which are due to them that believe, are more " ^"' * suitably given to the whole nature. Therefore the Divine Apostle Paul also revealing to us the mystery concerning the Resurrection that shall be says that Christ will rise the l ^^oi"-
First fruits, for verily He also was first raised from the dead, but afterwards (he says) that they are Christ's at His coming. For he says that they who were intimately connected^ with ^oi/cetw- Him by faith must be raised before all the rest, shewing that the resurrection is strictly and properly due to them above all, even though it have reached the whole nature, God being pleased of His Goodness (that is) and Lovingkindness wholly to abolish death.
But observe how not with iron does Zipporah circumcise the child (for the iron is an avenger, and beseems them that are under the law which punisheth) but with a stone, ^_^°'^' ^^• as it is written, understood as a type of Christ. For the indestructibility and stability in all respects of the Nature of the Only-Begotten is hereby signified. Wherefore God the Father in the holy Prophets called Christ an adamant too, saying. Behold, I am setting an adamant in the midst ^j^g^ of My people Israel. The adamant signifies to us as in a ^^^• '' '' -^ -^.. ° plumhline figure, that the Divine and Inefiable Nature of the Word E. v.
can never yield to those which oppose it. Thus the Divine Joshua too after Moses^ leadership and death being called to the command, purified the children of Israel with a Divinely appointed stone, and since he was to withstand the hand of the enemy, right well was he commanded to arm them first in some sort by circumcision, knowing that no otherwise would they who were on the very verge of fighting be above falling and superior to death.
And thus it is written concerning him. And the Lord said Jo*- ^'• unto Joshua, Mahe thee knives of roch^, of the sharp roch, LXX.^ and sit down, circumcise the children of Israel. And Joshua made him knives of flints, and circumcised the children of Israel. For herein the name rock signifies to us as it were the fixed and indestructible Word of God, the expression sharp ^ points out the power of subtilely penetrating into * ^KpSro-
Book 4. all things^ and its keenest energy, since Paul too, who ' was nourished up in the holy and Divine writings, calls
Hub. iv. the Divine Word quick and poive^ful and sharper than any two edged sivord, and says that it pierces even to the parting of soul and spirit. But the Word so subtle and piercing entering our hearts through His own Spirit frees them from all uncleanness, and circumcising in an expressible manner the things in respect whereof we are full of the deepest abominations, it renders us both holy and undefiled. For see herein most translucent the image of the truth. For Jesus is he who circumciseth, and they who undergo it of
Deut. i. him, are every fresh young child, as it is written, who this ' day hnoweth not good or evil. For they who came forth out of Egypt had the Divine wrath as the wages of their unbelief, and manifold punishment overtook them in the desert, it having been with reason determined by the allholy God that He would not bring them into the land which He sware to their fathers. But they who came after them being free from the charges of unbelief, fulfilled the type of the new people, so as even to receive the circumcision in the spirit through Christ, the old and first people, that is, Israel, having gone to perdition, as we have just said. Nevertheless the noble and new people are circumcised, under the command of Joshua, the other side Jordan, as it is written. For the considerations that spring from the truth are thus; we shall never receive the circumcision through the Spirit in the heart, as long as we have not yet been brought over the mystic Jordan, but are still on yon side of the holy waters. But when all the people were circumcised by command of Joshua, straightway the Lawgiver makes known the utility of the thing, and says to the holy
Josh. V. Joshua, This day have I rolled away the reproach of Egypt from off you. Wherein then shall we grant that Israel received benefit from circumcision or what reproach do we say was rolled away? Their bondage, their exposure from weakness to be tyrannized over, and yet more their hard labours, in clay and brick. Seest thou from how great evils the might of the circumcision in spirit delivers? For it delivers the soul of man out of the hand of the devil^ ran- Chap. 7. ders it free and let go from the sin which tyrannizes in us, ^' ^"* ' and maketh it superior to all the arrogance of wicked devils. Yea it frees from both clay^ and brick, for no6 7r»jAoD longer does it suffer one defiled with the pleasures of the flesh, nor that he be intermingled with the toils of earth, but frees both from death and corruption: nor are these all the benefits which arise from circumcision, but it also renders us partakers of the Divine Nature through the par-? ^' ^®*' ticipation of our Saviour Christ.
For the compiler of the book adds to what has been said, And the children of Israel Jcept the passover on the Jos. v. lo, fourteenth day of the month and did eat of the corn of the land bread unleavened and new. For no otherwise may one partake of the Very Lamb That taketh away the sin Supra i. of the world, nor yet find the unleavened and new food of ' the Gospel preachings, unless one have first passed the mystic Jordan, received the circumcision from the Living Word, and rubbed off after some sort, as it were a spot on the soul, the reproach of Egypt, in the manner we have just expounded.
For that God loatheth, as full of reproach and all uncleanness, him that is not yet circumcised, not as holding in abomination the flesh which He disdained not to create, but [as hating] him that is yet (so to say) in full vigour and complete, as respects pleasures in evil, by reason of his having lost nothing, we shall know when we find Him saying to holy Moses and Aaron, This is the ordinance of the Pass- Ex. xii. over: There shall no stranger eat thereof, but every man's servant that is bought for money, thou shalt circumcise him, and then shall he eat thereof. For He wholly excludes the stranger, thereby signifying him who is not yet joined to Christ through faith: but him that is in bondage to sin, and is in some sort sold to the devil, He very seasonably commands to be first circumcised, and purified, and then to taste the most holy Flesh. For we being pure purely shall we partake of Christ, according to that which is orderly proclaimed in our churches. Holy things to the holy. For
Book 4. in truth it were just and meet^ since our Saviour Christ ' died for us^ and cleansed us not with the purifications of the Law but with His Own Blood, that we too should offer to Him our own life and as a just debt pay that we live no more to ourselves, but repay as it were the complete consecration unto holiness of our own souls. For that the Precious Blood and Death of Christ Who died for all, both saved us from all evil, and was the Giver of the spiritual circumcision, whereby we gain that we are joined to God Who is over all, in this too shall we see. For thus it is written in respect of him who was captain after Moses, I xxiv"29 ^3iean Joshua the son of Nun, And it came to pass after 30 LXX. these things, that Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten year's old. And they buried him in the border of his inheritance: there they buried with Mm in the sepulchre wherein they buried him,, the knives of flints wherewith he circumcised the children of Israel. For the blessed Joshua died and was buried, and profitably were the knives afl&xed to the sepulchre, which ministered to the type of circumcision, that we again might understand by this that the grace of circumcision in spirit the wooer for us of all heavenly goods, is bound up in the death of our Saviour Christ.
We. will then understand that the circumcision on the eighth day, taking it in no Jewish sense, is the purification through the Spirit, in faith and the Resurrection of Christ, the casting away of all sin, the destruction of death and
7 olKii6. corruption, the bestower of holiness and ownness''' with T7)Tos Christ, the image of freedom, the way and door to close
8 ot/ceiw- friendship ^ with God. Abundance then of spiritual considerations then having been now contributed by us from all parts to these things, and the two chapters divided as was meet, and we having concluded for each the discussion suiting it: it remains and is due to say, why the spiritual circumcision prevails over even the honour of the sabbath. For circumcision is to be received even on the sabbath day, unheeding the Law of not working thereon. Since then the rest on the seventh day signifies freedom and rest from all wickedness^ and Chap. 7. cessation from sin, and circumcision in sj^irit means notliing different from these, as it were in another way (for I think that the being freed from superfluous lusts, and overmuch pleasure, clearly results^ in rest from evil), we shall find ^ iSiVeo/ not only that circumcision in no Avay breaks the law respecting the sabbath, but even aids it and all but coincides in one and the same language with it, openly proclaiming that one ought to rest and to desist from evil: so that they both are the same, I mean both circumcision and the rest of the sabbath (as one will most rightly deem), according to the concurrence of both in one aim. For we will not adhere to the gross type of the history, but will rather spiritually go to the oracles of the Spirit. Unblameably therefore will the profit of circumcision on the sabbath too be brought in, since as the Saviour saith. The priests in the s. Matth. temple profane the sahhath by ministering thereon and ^"' ^' not ceasing from their ordinary occupations, and are hlameless, as the Judge Himself hath testified to them, with greatest reason. For what time is there wherein we ought to desist from works of holiness, and those wherein the Deity delighteth? at what time is it not hurtful to slacken zeal in piety? The rest then on the sabbath day hath a most praise-worthy ceasing and staying from wickedness only and from abominable sin, but by no means hinders us from taking pleasure in holy deeds, and whatsoever any one supposes will be of profit to his own soul, this too it enjoins him unblamed to take all pains ^ rightly to per-' Xiai'fform. This same profitableness you may see introduced also in the force of circumcision. For in cutting away pleasure in the direction of evil, is perceived a birth of resting from sin, and a beginning of worship in spirit and most holy conversation; and the difierence between them is slight, nevertheless a needful one. For in that He does not command both to be observed on the seventh day, nor yet on the eighth; the plan of each ^ gives us to understand ^ ^ *>'«- that there is a distinction. And this too has a meaning, \6yos and no inelegant one^ as seems to me. For resting from
Book 4. wickedness is not yet tlie utter casting off also of Avicked- " ness. For ofttimes our passions are quiet within us, yet are not wholly cast out of our mind, but are by sober reasoning, as it were with a bridle, forcibly brought to the rest which is uncongenial to them, yea and give way even against their will to the toils of discipline also. But shaking ofi" one's passions, as far as a man can do, is I suppose a wholly different thing and far greater than resting from passion.
Having thus arranged our arguments on these matters, we must finally consider, that we shall not attain unto the casting away of our passions or stumbhngs arising from pleasure, which is the meaning of circumcision, unless we first cease from sin which goes forth into action, and hold as it were in rest the motions of our mind which run unto transgression. For by using some step of this kind, we shall easily attain what is yet greater and higher, I mean
3 apyriffai the total Casting ofi" of our passions. But the rest ^ from passion, seems to lie in some degree in our own power (for we shall cease from evil, by giving the force of our wills to what is better), but to be released from our passions is surely not in our own power, but is verily the fitting work of Christ who suffered for us, that He might remodel all to newness of life. Therefore meetly did circumcision obtain the eighth day, introducing the renewing (so to say) time
4 ap-yla. of the Resurrcction, while the rest ^ had the seventh day, its neighbour and a little behind. For rest for a season and at will, falls and comes a little short of the entire cutting off of the passions.
1. That human aifairs are not, according- to tlie unlearned surmises of the Greeks, subject as of necessity to the Hours, but that of our own choice we advance both to good and to the contrary, and that we are directed by the will of God; on the words. They were seeking to take Him hut no man laid hands on Him because His Hour was not yet come.
2. That after the Saviour's Cross at His rising again from the dead the Holy Ghost took up His Abode in us permanently ^; on the • irayiws words, For the Holy Ghost ivas not yet given, because Jesus ivas not yet glorified.
3. That no work of Jewish might was the Suflfering on the Cross, nor did Christ die from the tyranny of any one, but Himself of His Own Will suffered this for us, that He might save all; on the words, These wo?'ds spake Jesus in the treasury as He taught in the Temple, and no man laid hands on Him, for His Hour was not yet come.
4. That the Son is by Nature God, wholly remote from likeness to the creature, as regards essence; on the words, Ye are of litis world, I am not of this world.
5. That not inferior in might and wisdom to God the Father is the Son, yea rather His Very Wisdom and Might; on the words, Of Myself I do nothing, but as the Father taught Me, I speak these things.
25 Some therefore of them of Jerusalem said Is not This He whom they seek to kill 9
Since it was now tlie feast of the Law called the feast of tabernacles^ and the Jews were thronging, so to say, from all the region round about unto Jerusalem (for so had the Lawgiver decreed), Christ was making His teaching to all. For not surely to the townspeople alone was He speak-
' ^p"''^"' ing. He then that is a thorough searcher after learning^, and a diligent hearer, must investigate what induced the Divine Evangelist, to introduce all the other multitude of the Jews as saying nothing, but to attribute the speech hereupon to them of Jerusalem only; and what they were considering and reasoning among themselves when they said
^ <rxw« these things: for a deep plan ^ lies about this word. What then shall we say to this? Since Christ the Saviour of us all had wrought signs scarce-counted in the city, and had often taken up His abode in Jerusalem: certain of the city are (I suppose) persuaded, they are advancing by degrees to a desire of at length believing on Him, but not openly nor freely are they bold to love Him, terrified by the daring of their rulers and constrained not of their own motion unto harmful fear. For this was the blessed Evan- gelist clearly shewing, when he said in the foregoing that c. vii. 25. no man spake openly of Him for fear of the Jeivs. He here Supra calls the rulers Jews, shrinking, it seems to me, from giving the appellation of rulers to such desperate men. When then our Saviour Jesus Christ speaks openly and mightily attacks the madness of the rulers, and convicts them (and that most clearly) of taking no account of the Law-giver, but that turning aside without stint every man to his own way, they were falling heedlessly into the desire to kill Him as though it were no crime, while He yet was enduring no hurt from those, at whose hands it was likely He would undergo dreadful things; — they of Jerusalem take this very circumstance as a proof and assurance of the God-befitting Authority inherent in Him, and receiving this too as an addition to His previous miracles, and heaping it up upon what had preceded, are being driven at length with more fervent motions to the duty of believing on Him. Wherefore they acquiring knowledge by right reasoning say. Is not This He Wlwm they seek to Mil? For consider that they all but holding their right hand on high, and reaching it hither and thither, point out Him Who convicts them, and laugh seeing the untamed rage of these people allayed not by subtle reasoning (how should it?) but rather by God-befitting Power and Authority.
But we must note that they of Jerusalem alone speak contrary to all the rest of the Jewish multitudes, and how, I will tell. When our Saviour Christ was once giving instruction in things most excellent, the Pharisees stood by cut to the heart thereat, and already unveiled as to their bold daring and pressing on to commit murder; to this He said, convicting them as transgressors, who had made up their minds that they ought to slay Him, Hath not Moses Supra give7i you the lata, and none of you heepeth the Law? why are ye seeking to kill Me? And the whole aim of His discourse is shot forth against^ the hearts of the rulers: never- ^Kararo^- theless the multitude of the people are scared and, intolerant at the words, answered more violently, saying, Thoic hast a devil, who is seeking to kill Thee? But I suppose it is mani-
Book 5. fest to every one, that Christ says these things, because He ^' ""■ " ■ saw the Pharisees desiring to kill Him. How is it then that Supra while certain here deny it and cry out, Who is seeMng to hill Thee, they of Jerusalem alone giving a contrary vote to all the rest say. Is not this He Whom they are seeking to kill? and well this too They are seeking, that to the rulers alone the daring deeds may be ascribed. Probability then induces us to believe that the rest of the Jewish people were ignorant of the design of their rulers, but that they of Jerusalem living for the most part with them and inhabiting one city with them, and constantly meeting them, knew the unholy design which close-filled them against the Saviour Christ. And it fell out that not merely through the Voice of our Saviour was the polluted band of the Jews accused, but also by the very flock that was under them, which by their senselessness was destroyed and borne down the precipices. For haply one may (I deem) by what has been said see the flock thirsting even now and enkindled as it were unto the faith in Christ, but lacking just a little leading by the hand, which had they obtained, they would easily have received Him Who came to us from Heaven. Responsible then are they to whom was allotted the presidency, for the loss of the sheep. And the prophet Jeremiah is our wit- Jer. ness, who crieth. For the pastors became brutish, and sought not out the Lord; therefore the whole flock imderstood not and were scattered,
They multiply expressions of assurance among themselves, and advance as it were to more manifest proof, beholding the unperilled boldness of Christ. For they are astonished and that with the greatest reason at finding those that were of old ungodly brought to an unpractised and unwonted patience and, beholding those who had been violent practising a gentleness that was new to them, they thence go forth into reasonable surmises: and in that they wonder at their forbearance in those matters in which they ought never to have been angry, in these very things c. vii, 26. they are found to be blaming them, as though it were their habit without discrimination to press hard upon the teachers of the most excellent doctrines, and to proceed hotly against any one whatever, if he did but say things dissentient from them, though he should agree with the Divine Law. For dreadful was the conceit of the Pharirisees, and the daring of their senselessness knew not bounds. Who then (say they) is He who tames them for the present, and Who is it who puts on sober reasoning as a bridle of their of old intolerable wrath? who He that has so charmed them and like serpents ever rearing themselves lulls them to gentle sleep? Lo, He speaketh boldly and they say nothing unto Him. Not merely does He speak, they say, but He speaheth boldly. And I do not suppose that any one would justly accuse the wrath of those men of being still, if He that was sought for had spoken against them in secret. For if it chanced not to have been known, neither would their wrath have been excited, but though He spake boldly and advanced through the keen reproof of them (for this the word boldly proves), they not only refuse to be angry, though very prone to this disease, but even shrink from words. For they say nothing to Him.
Do the rulers know indeed that He is the Christ 9 Seest thou how by reasonable inductions and probable arguments they collecting the duty of believing, are well nigh ashamed because their rulers do indeed now know Him, but while they shrink from openly fighting against God, and endure not to shamelessly entreat Him that came from above, they do yet bury in envious silence the open acknowledgement of Him? For if they knew not (say they) of a truth that He is the Christ, what induces them to tolerate His boldly reproving them and innovating even the things of old ordained, in that He was found healing even on the sabbath day, and distressing them in no slight degree by saying outright, Hath not Moses given you the Laiv, Supra and none of you heepeth the Laiv? All this they bear,
Book 5. although affected beyond endurance thereby, and accus- * tomed hotly to attack even those who do them no wrong. Going therefore through every argument they collect by degrees faith in Christ, but attribute knowledge of a truth to their rulers, inasmuch as they were brought up even before themselves in the holy writings, and are better able than themselves to understand the mysteries of the Divine Scriptures. Observe throughout that the people of the Jews are prepared unhesitatingly to follow their rulers, and they would have been surely preserved if led aright by those over them. Wherefore these shall undergo bitter punishment, since the Saviour Himself alsQ accuses them saying, S. Luke Woe unto you, lawyers, for ye toolc away the Icey of knowledge, ye entered not in yourselves, and them that were entering in ye forbad. For a door as it were and gate to the knowledge of God, and a way that easily leadeth to all virtue is the word of them that teach aright, and the skill of the shepherd knoweth how to save the flock of sheep: even as the contrary destroyeth them easily, and will bear away the flock down precipices even against their will.
27 Howheit we know This Man whence He is, but Christ, when He Cometh, we know not whence He is.
Not from external considerations only, nor because their rulers had made the pain of their reproof a thing to be borne, does the mind of them of Jerusalem admit the faith; but it after having with great profit produced arguments from what was hkely and being brought to true conceptions of Christ through the God-befitting Authority that is in Him, led at length not unskilfully to the apprehension of piety, falls again without knowing it into the unlearning which was foster-brother to the Jews. For they who had well considered those things seem as if they would hunt out the truth from all quarters, and advance to the due faith not merely because of the silence of their rulers and their unwonted gentleness, but would also search the Holy Scripture itself, invited thereto by a right motive, but making their test of the Mystery wholly without instruction or un- derstanding. For merely because they know whence He is c vii. 27. wlio is speaking boldly^ that is, from what village He sprang, of what parent He was born, they say that He is not He Who was foretold by the Law. Then they add, hut Christ when He cometh no man Icnoweth whence lie is. And it is clear (I suppose) to every one, that their mistake in this too arose from unlearning. But I suppose one ought to search out whence their thoughts got to this; and what induced those who were well examining all about Him, to for this reason suppose that He was not Christ, because they were not ignorant whence He was: and why they subjoin, Christ ivhen He cometh, no man knoweth whence He is: for by this they lose the apprehension of the truth. There is therefore some saying of Isaiah concerning Christ quoted. His generation who shall declare? for His Life is tahen away Isa. liii. from the earth. And the blessed Prophet applying the ex- as Acts* pression to the Word of God, puts generation for Being*. V^l^^pl For who at all can tell the mode of the Being of the Only- ^^'^^ Begotten? what tongue shall declare the unspeakable Birth of the Son from the Father? or what mind will not be powerless for this? For that He was begotten of God the Father we know and have believed: but the how, we say is unattainable by every mind, and the enquiry thereinto most perilous. For we ought not to search into what is Ecclus.
too deep, nor to scrutinize what is too hard, but rather to ' ' " hold fast what we are commanded, and have an unshaken belief concerning God, that He is in truth, and that He is a Heb. xi. Jxewarder of them that diligently seek Him. But we must not search into, as it is written, the things which surpass understanding and thought ^, not merely our own, but also ^(ppd^v^^'v that of the whole creation, or even every reasonable creature. Who then shall declare the generation of the Only- Isa. liii. Begotten? for His Life is taken away from the earth, that is, the tale of His Essence is higher than all that are in the earth. For here again he calls His Being ^ Life. " virapiiv
This then led astray the uninstructed mind of the Jews, and made them wander from the true discernment of Christ. For they considered not (it seems) that the words of the
Book 5. holy prophets respecting Him are two-fold. For sometimes ' they signify that He will come with Flesh into the world, and manifest to us His Birth of a Virgin according to the Isa. vu. Flesh. For behold, a Virgin shall conceive, and bear a Son: Mic. V, 2. yea and they clearly proclaim where He shall be born: And thou, Bethlehem house of Ephratah, little art thou to be among the thousands of Judah; out of thee shall He come forth unto Me that is to be Ruler in Israel, and His goings forth from the beginning from the days of eternity. But when they are expounding (as far as is possible) His Ineffable Generation from God the Father, they either say what we said above. His generation ivho shall declare? for His Life is taken from the earth, or what is joined to the passage cited, And His goings forth from the beginning from the days of eternity. For here he means the goings forth of the Only-Begotten as Brightness from Light, and a certain forthcome from the Essence 'of Him Who Begot Him into His Own Being before all age and day and moment. Since then the Holy Scripture sets both before us, and the sacred writings both tell us whence Christ shall be after the Flesh, and honour by silence His Unsearchable Being from the Father, how will one not, finding the Jews in no slight degree unlearned, with reason laugh aloud and say. Not merely from the Generation of Christ being unknown, must one make enquiries respecting Him, but also from its being known Who and whence He springs according to the Flesh?
28 Jesus therefore cried teaching in the temple and saying. Ye both know Me and know whence I am.
As the men of Jerusalem were gently whispering those Supra things one to another (for they durst not speak openly for fear of the Jews, as it is written) Christ again in God-befitting way receives knowledge of the things spoken. But since He was considering that it were fit to profit those ^^e'l'f'pyet- men. He immediately shews the God-befitting Energy 7 that is in Him, and clearly reveals to them that He has knowledge of all things. For He lifts up His cry on high, albeit before time not used to do so, and convicts them again of not having any certain understanding of the Divinely-in- c vii. 28. spired Scripture^ and makes what is secret and has scarcely passed the mouth ^ the basis of His Discourse. Next from ^ airinTuthose very things from which they foolishly supposed that spat forth they ought not to believe Him does He persuade them outright ^ that they ought to believe: such is the pregnant ^ 'yopyus meaning of what He says. Ye marvel (He says) and that most justly, that Power truly God-befitting is in Me, easily taming the purpose of the Jews, murderous though it be: for they seek to kill Me, as ye have truly and accurately remarked, and are putting forth all their diligence to that end. But (He says) when I should be fleeing, and getting Me as far oflF as possible from those who think it right to kill Me, I caring not a whit for their mad folly, on the contrary speak boldly and convict those who break the Law by not choosing to judge just judgment, and I suffer nothing at all. For they who of old were fierce forbear against their will, aud this not the fruit of their own free choice, but the effect of My Authority. For I do not suffer them, although madly raging, and whetted unto inhuman wrath, to dare before the time their murderous purpose towards Me. At these things then (He saith) ye have been most reasonably astonished, and say that the rulers know of a truth that I am the Christ. And ye, following out suitable reasoning herein, turning away to the oracles of Divine Scripture, when ye ought rather to have been benefited therefrom, confirmed in your conception of Me, on the contrary ye were offended. For from your merely knowing whence I am, and of whom I am born, yc have decided (He saith) that I am not the Christ. Know therefore, that ye hoth hnoiv Me and hnoiv whence I am, that is the Divinely-inspired Scripture has given you both to know Me and whence I am. And not because ye know (may be) that ■ I am of Nazareth or Bethlehem, and that I am born of a woman, ought ye therefore to admit the disease of unbelief; but from those things that are spoken of Me, and because of My Birth after the Flesh, ought ye the rather to advance to the apprehension of the Mysteries respecting Me, and
Book 5. not to turn aside merely at a single voice of a Prophet, who ' is telling My Ineffable Generation from God the Father.
Under the guise of defence He finds fault with the Jews who were insulting through long unbelief. With no slight 1 (Tui/fl- skill then He composing ^ His Discourse, by every means contrives not to seem to excite His hearers by any occasion to reasonable displeasure, but veiling His words in obscurity, He beguiles their excess of anger and draws off the edge of their passion. Why then (He says) do they, when I have often explained and openly cried out that I am sent by God the Father, still disbelieve, and because they know His Birth after the Flesh, say that He is not He Who was fore-heralded by the Law and fore-declared by the holy Prophets, and well nigh meet Him with the words: Thou utterest lies 0 Sir, coming to us, according to Thine Own Will, and dost Thou not blush feigning the Name of the Father? Repelling therefore this accusation of theirs as to this too, He mingles reproof with His defence, and most excellently says. Of Myself I am not come, hut He is True That sent Me. For it is your custom (He saith) O ye who dare all things with ease, and advance heedlessly to all, even the most heinous actions, sometimes to prophesy falsely, and though God hath not sent you, to say that ye are sent by God. But I am not like you, nor yet will I rerpin- imitate your well-practised ^ villany. I am not come of Myself, nor Mine Own messenger, like you, but I am come from Heaven: True is He That sent Me, not like your lieloving sender, the devil, whose spirit ye receiving are bold too to prophesy falsely. True then is He That sent Me, but he that stirred you up to invent words from God, is not
Infra viii. true. For he is a liar, and the father of liars. But that we 44, shall find the Jews accustomed to prophesy lies, we shall see without any trouble from the words of the Prophets.
Jer. For most plainly doth the Lord of all say of them, I sent not the prophets, yet they ran, I spake not to them,, and they pro-